Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c17.s2.1

v2.c17.s2.1

DHARMA could only be realized by co-ordinating three other aims which have ever been associated with it. In the words of Manu,—" (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acquisition of) spiritual merit alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the (correct) decision is that it consists of the aggregate of (those) three."² Manu, therefore, combines the two-fold path of progress (*pravṛtti*) and of abstinence (*nivṛtti*) to secure liberation or self-realization. This ideal remained unchanged till the mediaeval days. Thus does Śukra explain the rules of social polity: "The activities of all creatures are known to have happiness for their end. There can be no happiness without morality. So one should be devoted to morality (dharma). Let one not try to get mōkṣa without trying to acquire the other three (*viz.*, dharma, artha and kāma), and let them constantly follow (the path of) mōkṣa without discarding the other three. This is the (golden) mean in all religions".³ Here is "a profound appreciation of the totality of human interests" which "lies, unless we are greatly mistaken, at the root of the sociological ideas of the Hindus".⁴